凡儿生月内，肚胀腹硬，脐围浮肿，口撮眉攒，牙关不开，名曰脐风撮口证。盖因脐带
剪短，或包缚不紧，以致水湿浸脐，客风乘虚而入，传之于心，蕴蓄其邪，复传脾络，舌强
唇青，手足微搐，喉中痰响，是其候也。服延寿丹少许即愈。如神脱气冷者，不治。
夫脐为根本，风湿防护须严，一有所失，则脐肿不干，每出青黄水，久而作搐，入于经
络，即成风痫，并撮口脐风，皆为恶候。宜以五 子研末掺之。但初生小儿，仅如血泡，不
可用冰射之膏贴之，并忌大寒大热之剂。盖肌肉未坚，脏腑柔脆，难以抵当耳。
夫 者，征也。血凝痰滞，有形可征，故一定而不移。瘕者，假也。由气结聚，无
形成假，故推之而可动，且时有时无，来去靡常，发无定所。至于癖块者，与 相似，
每在两胁，有由疟而得者，谓之疟母；有由气而得者，谓之气癖。窃思三者之证，皆内为喜
、怒、忧、思、悲、恐、惊七情所致。盖人之气血，营卫一身，上下周流，无时或间，苟得充实
顺序，积聚何由而生？一有所伤，则气液水谷，失其运旋，以致稽迟而为积为聚也，故数证
者俱从郁论，病本在于肝脾，而胃与八脉，亦与有责。治之之法，当从诸经，再究其气血之
偏胜，气虚则补中以行气，气滞则开郁以宣通，血衰则养营以通络，血瘀则入络以攻痹。如
或营伤气阻者，须于养营之中，通泄其气；如或络虚则胀，气阻则痛者，须以辛香苦温、和
络通降；又如肝胃两病者，宜泄肝救胃；肝胃脾同病者，则扶土制木；肝脏之气，独郁不宣
者，宜辛香专治于气；血痹络逆失和者，宜辛香专理其血；病由冲任扰及肝胃而逆乱者，仍
从肝胃两经主治，宜疏降温通。凡此皆施治之大要，贵在医者之生心化裁耳。总之用攻法，
宜缓宜曲，不可太峻，太峻则正气受伤；用补法，忌涩忌呆，须当疏利，疏利则积滞可去，
此尤不可不知也。至于古人调治之方，若金铃子散、疏肝导滞汤、益气养营汤、鳖甲煎丸、
旋复葱绛汤等，俱可酌用，须随机应变，不执方而方始为我用矣。
凡是婴儿出生一个月内，出现腹部胀大、腹壁坚硬，肚脐周围浮肿，口唇收缩如撮，眉头紧锁，牙关紧闭无法张开，这被称为“脐风撮口证”。这是因为脐带剪得太短，或者包扎束缚不紧密，导致水湿浸渍脐部，外来的风邪乘虚而入，传入心脏，邪气蕴积蓄留，再传至脾络，出现舌体僵硬、嘴唇发青，手足轻微抽搐，喉间有痰鸣声，这就是该病的征候。服用少量的延寿丹即可痊愈。如果神气涣散、阳气衰微冰冷者，属于不治之症。
肚脐是人体生命的根本，对风湿的防护必须严格，一旦有所疏忽，就会导致脐部肿胀且久不干涸，经常流出青黄色的液体，时间久了引发抽搐，病邪深入经络，就会形成风痫，以及撮口、脐风等病症，这些都是凶险的征候。适宜用五子研成粉末掺敷患处。但是初生的小儿，皮肤仅像血泡一样娇嫩，不可使用含有冰片等寒凉药物的膏药贴敷，并且要忌用大寒或大热的药剂。这是因为小儿肌肉尚未坚实，脏腑柔嫩脆弱，难以承受剧烈药性的缘故。
所谓“瘕”（jiǎ），是征象的意思。因血液凝滞、痰浊停滞，形成有形的肿块，可以明确观察到，所以位置固定而不移动。“癥”（zhēng）通“假”，意为虚假。由气机结聚而成，没有固定的形态，看似存在实则虚幻，所以推之可以移动，而且时有时无，来去无常，发作部位不定。至于“癖块”，与“癥”相似，通常位于两胁部位，有的由疟疾发展而来，称为“疟母”；有的由气滞引起，称为“气癖”。我私下思考这三种病症，都是由内在的喜、怒、忧、思、悲、恐、惊七情过度所致。人的气血，运行于营卫全身，上下周流不息，无时断绝，如果气血充实且运行有序，积聚又从何而生呢？一旦受到损伤，气液和水谷精微就失去正常的运化旋转功能，导致停滞从而形成积和聚。因此，上述数种病症都应当从“郁”（气机郁滞）的角度来论述，病本在于肝和脾，而胃和奇经八脉也负有责任。治疗的方法，应当根据各条经脉的情况，进一步探究气血的偏盛偏衰：气虚则补益中焦以行气，气滞则开郁结以宣通，血衰则滋养营血以通络，血瘀则入络脉以攻逐痹阻。如果是营血受损、气机阻滞的情况，必须在滋养营血的同时，疏通泄导气机；如果是络脉空虚导致腹胀，气机阻滞导致疼痛的情况，必须使用辛香苦温的药物，调和络脉并通降气机；如果是肝胃同病的情况，宜疏泄肝气以救助胃气；如果肝、胃、脾三脏同病，则应扶植脾胃（土）以制约肝木（木）；如果是肝脏之气单独郁结不能宣发的情况，宜用辛香药物专门调理气分；如果是血痹络脉逆乱失和的情况，宜用辛香药物专门调理血分；如果病由冲任二脉扰动波及肝胃而导致逆乱的，仍应从肝胃两经主治，宜用疏泄、温通之法。以上这些都是施治的大纲要领，关键在于医生能发挥仁心，灵活变裁罢了。总之，使用攻法时，宜缓和、宜迂回，不可过于峻猛，过于峻猛则会损伤正气；使用补法时，忌讳滋腻呆板，必须配合疏利之法，疏利则积滞可去，这一点尤其不可忽视。至于古人调治的方剂，如金铃子散、疏肝导滞汤、益气养营汤、鳖甲煎丸、旋复葱绛汤等，都可以酌情选用，必须随机应变，不固执于固定方剂，才能使方剂为我所用。
In the first month after birth, if an infant presents with abdominal distension and hardness, edema around the umbilicus, puckering of the mouth, knitting of the brows, and trismus (lockjaw), it is named *Umbilical Wind with Mouth Puckering Syndrome* (Qifeng Cuokou Zheng). This occurs because the umbilical cord was cut too short or bound loosely, allowing dampness to soak into the umbilicus. External wind pathogens enter through this deficiency, transmit to the Heart, where they accumulate and stagnate, then further transmit to the Spleen collaterals. Symptoms include a stiff tongue, cyanotic lips, slight convulsions of the hands and feet, and phlegm rattle in the throat; these are the signs of the condition. Administration of a small amount of Yanshou Dan (Longevity Pill) will lead to recovery. However, if the spirit is scattered and the vital energy is cold, the condition is incurable.
The umbilicus is the root of life; protection against wind-dampness must be strict. Any negligence leads to umbilical swelling that fails to dry, often discharging greenish-yellow fluid. Over time, this may induce convulsions. If the pathogen enters the meridians and collaterals, it forms Wind Epilepsy (Fengxian), along with Mouth Puckering and Umbilical Wind syndromes, all of which are ominous prognoses. It is appropriate to apply powder made from grinding five seeds to the affected area. However, newborn infants have skin as delicate as blood blisters; ointments containing cooling agents like Borneol (Bingpian) should not be applied, nor should formulas with extreme cold or heat properties be used. This is because their muscles are not yet firm, and their Zang-Fu organs are tender and fragile, unable to withstand harsh medicinal properties.
"Zhen" (Zhēn) refers to tangible manifestations. Due to blood stasis and phlegm stagnation, there is a tangible mass with clear signs, thus remaining fixed and immobile. "Jia" (Jiǎ) means false or temporary. Formed by qi knotting and aggregation, it lacks a fixed form, appearing and disappearing intermittently without a constant location, moving when pushed. "Pi Masses" (Pikuai) are similar to Zhen but typically located in the hypochondrium. Some arise from malaria and are called Malaria Mother (Numu); others arise from qi stagnation and are called Qi Pi (Qipi). I ponder that the etiology of these three conditions lies in the internal excess of the Seven Emotions: joy, anger, worry, thought, sadness, fear, and fright. The human body's qi and blood circulate through the Ying and Wei levels, flowing up and down continuously without interruption. If qi and blood are abundant and flow in order, how can accumulations arise? Once damaged, the movement and rotation of qi fluids and grain essence are lost, leading to stagnation and forming Accumulation (Ji) and Gathering (Ju). Therefore, these conditions should all be discussed under the category of Stagnation (Yu). The root pathology lies in the Liver and Spleen, while the Stomach and Extraordinary Vessels also bear responsibility.
Treatment methods should address the various meridians and investigate the imbalance of qi and blood. For qi deficiency, tonify the Middle Jiao to move qi; for qi stagnation, resolve depression to unblock and diffuse; for blood deficiency, nourish Ying blood to unblock collaterals; for blood stasis, enter the collaterals to attack bi-syndrome. If Ying is damaged and qi is obstructed, one must unblock and drain qi while nourishing Ying. If collateral deficiency causes distension and qi obstruction causes pain, use acrid-aromatic and bitter-warm herbs to harmonize collaterals and descend qi. If both Liver and Stomach are diseased, vent the Liver to rescue the Stomach. If Liver, Stomach, and Spleen are simultaneously involved, support Earth (Spleen/Stomach) to control Wood (Liver). If Liver qi alone is depressed and cannot diffuse, use acrid-aromatic herbs specifically to regulate qi. If blood bi and collateral reversal cause disharmony, use acrid-aromatic herbs specifically to regulate blood. If disease arises from Chong and Ren vessels disturbing the Liver and Stomach causing rebellion, treat primarily from the Liver and Stomach meridians using dispersing and warming-unblocking methods. These are the general principles of treatment, relying on the physician's benevolent heart and flexible adaptation.
In summary, when using attacking methods, one should be gentle and indirect, never too harsh, as excessive harshness injures healthy qi. When using tonifying methods, avoid cloying and static substances; one must employ draining and promoting methods so that accumulation and stagnation can be removed. This is crucial to understand. Regarding ancient prescriptions for regulation, such as Jinlingzi San (Corydalis and Golden Bell Seed Powder), Shugan Daozhi Tang (Liver-Soothing and Stagnation-Resolving Decoction), Yiqi Yangying Tang (Qi-Replenishing and Ying-Nourishing Decoction), Biejia Jian Wan (Turtle Shell Reducing Mass Pill), and Xuanfu Congjiang Tang (Inula, Scallion, and Crimson Decoction), these may be selected according to circumstances. One must adapt to changes and not adhere rigidly to fixed formulas, so that the formulas serve the practitioner rather than the other way around.